Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	gospel_n	heaven_n	lord_n	2,159	5	3.5651	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16921	The agreemente of sondry places of scripture seeming in shew to iarre, seruing in stead of commentaryes, not onely for these, but others lyke, translated out of French, and nowe fyrst publyshed by Arthure Broke. Seene and allowed, accordyng to the ordre appoynted in the Queenes Maiestyes iniunctions.	Brooke, Arthur, d. 1563.	1563 (1563)	STC 3811; ESTC S108195	116,023	316

and the ministers of his Gospell bycause they carry a lanterne before other to lead to guyde thē For seing we be al blynd in the myddest of darkenesse God lyghteth vs by the lyght of hys worde which is spoken to vs by his ministers Yet he garnisheth Iohn the Baptiste particularly with thys title of honour bycause that by his ministery God gaue a much more excellent lyght to hys Church 27 There is but one good and that is God Mark 10. A good man bryngeth forth good out of the treasure of hys hart Luke 6. IT is true that men be they neuer so excellent cannot deserue so honorable a title as to be called good no not y ● Angels For they haue not one only droppe of goodnesse of themselfe But they haue from God whatsoeuer they haue y ● is good Besyde be it in men or be it in the Angels goodnesse is but begonne in thē it is not perfect Yet we must vnderstand what y ● meaning of our Lord Iesus Christ is when he sayth to the yong man whye doest thou call me good There is none good but God he will not affirme there y ● he is God but he bryngeth thys yong man in to beleue hys doctryne He had already a certayne affection to obey but Iesus Christ wil haue hym mount hygher to heare this holy doctryne as frō the mouth of the liuyng God and not of a mortal man For as men are wont to make of diuels Angels so without discretion men cal them good teachers which haue no true or good felyng of God And so ar the gyftes of God prophaned It is no maruel then y ● Christ sendes thys yong man to God to the end he may geue authority to his doctryne Yet there is no inconuenience in callyng a man good whē God hath chaunged hys hart whiche by nature was ill and when he hath prynted in hym some of hys goodnesse So the goodnesse shalbe alwayes Gods and the man also shalbe good Yet it shal not be of hym selfe But in that God hath made him such So it is sayd that a good man bryngeth forth goodnesse from the good treasure of hys harte Thys sentence admonysheth y ● faythful which made profession to be Gods seruauntes to examyne and aduise thē diligently what they set forth Nothing wil cōme oute of the sacke but what is in it as the prouerbe sayeth The naughtye hart cannot but beare witnesse of it self by prophane words and by wicked wordes So a hart fearyng God sends forth fruites worthy a Christiā man But we must returne to thys poynt that the hart cannot bee good but by the onely goodnesse and grace of God and out of this self roote the good fruytes also shall sprynge 28 Mark. ● Touching the day and houre none knovveth it no not the Angels that are in heauen nor the sonne him self none but the father All povver is geuen me in heauen and in earth Math. ● IF all power bee geuen to our Lord Iesus as wel in heauen as in earth it semeth there is nothyng no not in heauen hyd or vnknowen vnto hym But by the way we must note to what purpose he spake thys Christ willyng to appoynt hys Apostles to Preache the Gospell fyrst spake to them of hys power A meane or common authoritye had not in thys case sufficed But it was mete that he which sent to haue eternal and happy life to be promysed in hys name should haue an Empyre souerayne and in very dede diuine to thend y ● al the world might be brought in awe of hym and that hys doctryne which shoulde be published should bee able to ●ame al loftynes and to bryng downe al mankynde the Apostles had neuer bene persuaded to take on thē so hard a charge except they had bene very certaine that their warrante was placed in heauē being of soueraine power He calles himself Lord and kyng as wel of heauen as of earthe bycause that in that he bringeth men so true obedience by the preaching of his gospel he hath established and appoynted the throne of his Kingdome on earthe And in that he regenerateth his faithful into a new lyfe and calleth them to the hope of saluation he openneth the heauens to the end to lyft vp to happy immortalitye with the Angels those which before not only crepe in y ● world but also were plunged in the dark bottomlesse depth of death True it is that Christ euerlastingly hath had with his father al power and autority and that of his own right but yet it is sayd that it was geuen him to we●e in our flesh Then he is apointed gouernor iudge soueraigne Prince ouer al the whole Church but it was not clearly knowē tyl after hys resurrection For then at the laste he was adorned with the markes of a soueraigne King and receauing a name aboue al names hee had also the endes of al things in his hand● to dispose them at his good pleasure But whilest he is yet in our mortal flesh it is sayd that the sonne him selfe knoweth not when the day shal be of hys fearful comming In asmuchas he is God nothing is vnknowē vnto him He hath bene euer God neyther hath his Manhode taken any thing frō hys diuine maiesty The two natures were vnseparably ioyned together in hym but it was in such sorte that neither of both lost their property Chiefly the Diuinitie rested and shewed not it self as often as it was expedient that the nature of man did that which belonged to it to accomplish the charge and office of a Mediatour Wherfore ther is no absurdity or inconuenience in thys that the sonne of God who knew al yet according to the conceyte and vnderstanding of hys manhoode there was some thing which he knew not for otherwise he coulde not haue bene subiecte eyther to griefe or to carefulnes or haue bene like vnto vs. A man may reply y t this cānot be spoken of the sōne of God that he was ignoraunt bicause ignorance is the punnishment of sinn and he sinned neuer It is also spoken here of the heauenly Angels that this day is hidden from them wil any say that this ignoraūce procedeth of sinne Though they haue in no wise offēded yet are they in somwise ignoraunt As touching the sonne of God he hath so put on mans fleshe that he hath taken on hym the paynes due for sinne And where he knew not of y e later day according to his humain nature that doth no more take away any thing from his ●●nne nature thā his being mortal dyd 29 You haue the poore vvyth you alvvays but me you shall not haue alvvayes Math. 26. I am alvvayes vvyth you vntil the ende of the vvorld Math. 28. THe Lord Iesus speaketh of hīself in both places touching y e first alowīg y ● which Mary had don he shewes how this seruice plesed hī y t is not y ● he toke pleasure in the 〈◊〉 which had bene

haue to make our prayers by is to folow Iesu Christ and to haue him for our Master and leader Then we are appoynted to praye for all generally moreouer the Sonne of God himselfe prayed afterward indifferently for all saying forgeue them for they knowe not what they do Very true it is that we must praye for all men Yet for all that such prayers ar restrayned to the faythfull and chosen onely We ought to desyre that thys man and that man and euery man myght be saued and so to comprehend all mankynde bycause we cannot yet dyscerne the faythfull from the reprobate In the meane season nowithstanding when we desyre y t y e kyngdome of God should cōme we also pray that he confounde and beate downe hys foes Behold the only dyfference that there is we pray for y ● health of all those whom we knowe to be formed after the Image of God whyche haue one nature cōmon with vs. And we leaue to the Iudgement of God the destruction of those which he knoweth to be reprobates But as touching our Lorde Iesu Christ there is another manner of reasō to be alledged Fayth and loue make hym to pray so but this is not all he mounteth aboue all men he entreth into the inner chamber of the heauens where he goeth euen vnto the secretes of hys father and hauyng presentlye before hys eyes hys fathers hidden iudgementes he knoweth wel for whom he should pray desyryng nothyng that is agaynst the will of hym nor makyng any prayer or request for those that are caste backe from him he is the propitiation for the synnes of all men yea truly of the chosen and faythfull he is not so for the reprobate bycause hys Father hath caste them of 57 It is easier for a cable to passe throughe a nedells eye then for a ryche mā to enter into the kyngdome of God Mark 10. My yoke is fauourable my burden lyght Mathe. 9. VERELY the yoke of our Lorde Iesu is fauourable yet it wil not seme so to vs accordyng to y ● fleshly felyng bycause of the rebellion of oure fleshe wee shall euer shunne thys yoke as combersome harde to beare But then it shal becōme easye vnto vs and we shall bowe oure neckes quietly vnder it when beyng clothed with myldnesse we shall be made lyke vnto the sonne of God And therefore it is that he sayeth learne of me for I am gentle and lowly of heart He wyl haue vs beare hys yoke but to the end the vneasynesse should not astonne vs he sayth learne of me sygnifying therby that thys yoke wyll not bee troublesome when by hys example wee shall bee brought to myldenesse and lowlynesse To thys also belongeth that whiche he addeth you shall fynde rest for as long as the fleshe shall kycke agaynste it wee shall doe nothyng but braye and storme and they that refusyng to take the yoke of the Sonne of God goe aboute to appease God by another meane doe but laboure in vayne But if so bee that among other the couetous wyll not bowe theyr necke vnder the yoke of the Lorde Iesus what letteth that this sentence shoulde not bee true to wete that it is an easier matter for a cable to passe through the eye of an nedle than for a riche mā to enter into y ● kyngdome of God not that riches of their nature hynder vs to folowe God but in as muche as our nature is peruerse naughtye hardly can it cōme to passe but y t they whiche are rych and haue great aboundaunce of goods should straye ercedyngly out of the way Couetousnesse is condemned by thys sentence as a deadly pestilence notwythstandyng there with all is shewed what hynderaunce ryches bryng And this must not seme vnto vs newe or straunge that he sayth that the rych shal hardly fynde an open place to enter into the kingdome of heauen for it is a vyce almoste common to all to trust in their richesse So then y t ryche warned of the daunger wherunto they may fall must take hede The poore cōtentyng themself with their lowe state ought not to couet that whiche maye bryng them more losse or trouble than profyte or ease By thys meane they which haue great wealth are as it wer helde tyed by Sathan that they should not aspyre to heauē but couetousnesse and all other vyces of men let not the easynesse of the yoke of Christ 58 The abolishyng of the former cōmaundement commeth by meanes of the vveaknesse and vnprofitablenesse of it Hebr. 7. Do vve abolyshe the lavv by fayth no rather vve establyshe the lavve WHEN the Apostle to y t Hebreues sayeth that the fyrst ordinaunce ceased sygnifying that the lawe and the office of Priesthode were at an end bycause this lawe was weake and vnprofitable he sheweth euidently y ● he speaketh in respecte of ceremonyes forasmuch as he addeth thereunto the offyce of sacrifycing The ceremonyes had no certayntie in themselfe and of themselfe they helpe not a whyt to saluation for as touchyng that the promise of grace was tyed vnto them and that which Moyses testifieth in sondry places that God should be apeased by sacrifyces and y t by them synnes shuld be blotted out it belonged not properly to the oblations and sacrifyces but it proceded from another thyng For euen as all ceremonyes were referred to Christ so thei borrowed of him their power and workyng or to saye better they coulde nothyng of themselfe and dyd nothyng but all their vertue depended onely vpon the Lorde Iesus Seyng then the Iewes aledge them agaynst Christ the Apostle applying hys purpose to their falyshe opynion he also denydeth them from Christ But what are they seperated from Christ there remayneth nothing vnto them but thys weakenesse and vnprofytablenesse of which he speaketh To be short a man shal fynde no commoditie in olde ceremonies til he be cōme to Christ Let vs saye then that y t lawe is called vnprofitable when it is without Christ of thys sorte is the takyng awaye of the fyrst commaundemente The fyrst lawes and ordinaunces are abolished by the latter The lawe had bene publyshed long beefore Dauyd Then he rayned whē he brought forth thys Prophecye of the creatyng of a new priest It is thē a new law which abolysheth the fyrst Nowe seyng the fyrst is abolished by y t latter that came after a man myght say y t fayth whiche came after dyd abolyshe the lawe that wente beefore Yet we see what Saint Paule sayth in thys place that not only the lawe is not made vayne and vnprofitable by fayth but rather it is cōfyrmed and establyshed that as often as the lawe is set agaynst fayth the fleshly sense taketh holde byandby of an opinion of repugnaunce as though one were contrary to the other Nowe thys peruerse imagination hath place chieflye among those that hauyng no ryght vnderstandyng of the lawe like nothyng ells in it but the ryghteousnesse of woorkes and leaue the